The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-09-03
Ehe Sunday School.
LESSON FOR SEPTEMBER IL, 1887.
BY REV. ROBERT I. POLK.
GOLDEN PRECEPTS.
Matthew vii. 24-34.]
CENsoRIoUsNEss.
Matthew vii. 24-94.l

The Pharisees and hypocrites, whose piety
and practices Esus employs to illustrate his
application and enforcement of 1.-THE law and
the prophets" which he came to fulfill in the
kingdom of COP, we're accustomed not only
to make a public display of their private
acts, but in their naughty manifestation OF
self-righteousness they were disposed to CEN
sure and condemn others who did not in all
things conform to their practices. An exam
pie of their spirit, in this regard, is exhibited
in the parable of the Pharisee and Publican
recorded in Luke xviii. 10. Such spirit ls
characteristic of the self-righteous and hyp-
ocritical. The truly pious and righteous, IN
whom Glove is the fulfilling of the law" ex-
ercise, in their judgment of others, the char
ity that s'thinketh no evil and is kind" such
kind of Judgment of others, in distinction
from the harsh judgment of the hypocrltlcai
Pharisees, JESUS commends to his disciples
when he says: "Judge not that ye be not
Judged; for with what judgment you judge
you shall be judged, and by the measure that
you measure, it shall be measured to you."
1t is generally true that the standards OF es-
innate which men apply to others will be ap-
plied to themselves, and the disposition
which they manifest toward others Will De
shown toward them. The principles ana
methods of the Divine government apply to
the spirit and disposition of heart. The
merciful obtain mercy. Those who cherish
and exercise forgiving spirit are qualheo
to receive and enjoy the Divine forgiveness.
So, whoever are disposed to judge kindly and
charitably the character and conduct of their
fellowmen are in condition to merit and
receive the compassionate judgment OF GOD
BY the use of what may have been faInliiar
figure and proverb JESUS characterlzes those
who are disposed to censure others who are
guilty of even trivial faults, when they them
selves have committed greater ones; or IL
may be he characterizes the disposition that
so condemns as a greater fault than the
thing condemned. "Why," asks JESUS, "see
the mote that is in thy brothers eye, but
perceive not the beam that is in your own
eye. Or how will you say Chat is, how can
you have the face to say, or feel the liberty
to saw, Permit me to take the mote from
your eye while beam is apparent in your
own" JESUS teaches that one should be free
from, at least great faults, before he should
feel justified in censuring or condemning the
faults of others, and that certainly he should
not assume to be reformer of others when
he was known to be a greater sinner him.
self. Or the teaching may be that those
who severely censure others and are consp1c-
uous as petty reformers are guilty of greater
sins themselves. 1t is quite frequently the
case, that people are themselves guilty of the
very thing, which they loudly condemn in
others.
"Their own defects, invisible to them,
Seen in another they at once condemn
And though self -idolized in every case
Hate their own likeness in a brothers face"
-COlcper.